In the simplicity and unity of God's being, all attributes are one, therefore knowledge, will, and power coincide. The consequences of this doctrine Bruno unfolds in a series of aphorisms or propositions--which are interesting as anticipating Spinoza's method of "proof":[321]--1. The Divine essence is infinite. 2. As the measure of being, so is the measure of power. 3. As the measure of power, so is the measure of action. 4. God is absolutely simple essence or being in which there can be no complexity nor internal diversity. 5. Consequently in him, being, power, action, volition, and whatever can be truly attributed to him, are one and the same. 6. Therefore the will of God is above all things, and can be frustrated neither by himself nor by another. 7. Consequently the Divine will is not only necessary, but is necessity itself, and its opposite is not only impossible but impossibility itself. 8. In simple essence there cannot be contrariety of any kind, nor inequality: will, therefore, is not contrary to, nor unequal to, power. 9. Necessity and liberty are one, hence what acts by the necessity of nature acts freely; it would not act freely at all did it act otherwise than is demanded by necessity and nature, or by the necessity of nature.[322] 10. There is not an infinite _power_, unless there be an infinite _possible_; _i.e._ there is not that which is able to create an infinite unless there be that which is able to be created. What is a power which is impossible of realisation or which is relative to an impossible? 11. As there is a world in _this_ space, so also there is able to be one in any space similar to that which, were this world removed, would remain equal to the world. 12. There is no ground for denying, outside the world, a similar space to that in which the world is, nor any for regarding it as finite.[323] 14. It is better to be than not to be; it is more worthy to create what is good than not to create it. To posit (create) being and truth is incomparably better than to allow not-being or nothing. 15. The potency of nature ought not to be frustrated, nor space remain unfilled for infinite duration, for then potency would be relative to an impossible. 16. That infinite potency (whether extensive or intensive) should be frustrated of existence means that infinite evil should be actually posited, as space is actually infinite. 17. As _this_ space can receive this world and be adorned thereby, so also any similar space whatever, indiscernible from it, a similar principle being present, could have received a similar world.[324] 19. Of God and of nature we should think as highly as possible. 20. Of the greatest things nothing should be rashly asserted which is contrary to sense and reason. [Sidenote: Knowledge of God.]